Ezekiel 33:32
Parallel Verses
English Standard Version
And behold, you are to them like one who sings lustful songs with a beautiful voice and plays well on an instrument, for they hear what you say, but they will not do it.

King James Bible
And, lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not.

American Standard Version
And, lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument; for they hear thy words, but they do them not.

Douay-Rheims Bible
And thou art to them as a musical song which is sung with a sweet and agreeable voice: and they hear thy words, and do them not.

English Revised Version
And, lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not.

Webster's Bible Translation
And lo, thou art to them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do not perform them.

Ezekiel 33:32 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Fourth strophe. - Ezekiel 32:26. There is Meshech-Tubal and all its multitude, its graves round about it; all of them uncircumcised, slain in with the sword, because they spread terror before them in the land of the living. Ezekiel 32:27. They lie not with the fallen heroes of uncircumcised men, who went down into hell with their weapons of war, whose swords they laid under their heads; their iniquities have come upon their bones, because they were a terror of the heroes in the land of the living. Ezekiel 32:28. Thou also wilt be dashed to pieces among uncircumcised men, and lie with those slain with the sword. - משׁך and תּבל, the Moschi and Tibareni of the Greeks (see the comm. on Ezekiel 27:13), are joined together ἀσυνδετῶς here as one people or heathen power; and Ewald, Hitzig, and others suppose that the reference is to the Scythians, who invaded the land in the time of Josiah, and the majority of whom had miserably perished not very long before (Herod. i. 106). But apart from the fact that the prophets of the Old Testament make no allusion to any invasion of Palestine by the Scythians (see Minor Prophets, vol. ii. p. 124, Eng. transl.), this view is founded entirely upon the erroneous supposition that in this funeral-dirge Ezekiel mentions only such peoples as had sustained great defeats a longer or shorter time before. Meshech-Tubal comes into consideration here, as in Ezekiel 38, as a northern power, which is overcome in its conflict with the kingdom of God, and is prophetically exhibited by the prophet as having already fallen under the judgment of death. In Ezekiel 32:26 Ezekiel makes the same announcement as he has already made concerning Asshur in Ezekiel 32:22, Ezekiel 32:23, and with regard to Elam in Ezekiel 32:24, Ezekiel 32:25. But the announcement in Ezekiel 32:27 is obscure. Rosenmller, Ewald, Hvernick, and others, regard this verse as a question (ולא in the sense of הלא): "and should they not lie with (rest with) other fallen heroes of the uncircumcised, who...?" i.e., they do lie with them, and could not possibly expect a better fate. But although the interrogation is merely indicated by the tone where the language is excited, and therefore ולא might stand for הלא, as in Exodus 8:22, there is not the slightest indication of such excitement in the description given here as could render this assumption a probable one. On the contrary, ולא at the commencement of the sentence suggests the supposition that an antithesis is intended to the preceding verse. And the probability of this conjecture is heightened by the allusion made to heroes, who have descended into the nether world with their weapons of war; inasmuch as, at all events, something is therein affirmed which does not apply to all the heroes who have gone down into hell. The custom of placing the weapons of fallen heroes along with them in the grave is attested by Diod. Sic. xviii. 26; Arrian, i. 5; Virgil, Ane. vi. 233 (cf. Dougtaei Analectt. ss. i. pp. 281, 282); and, according to the ideas prevailing in ancient times, it was a mark of great respect to the dead. But the last place in which we should expect to meet with any allusion to the payment of such honour to the dead would be in connection with Meshech and Tubal, those wild hordes of the north, who were only known to Israel by hearsay. We therefore follow the Vulgate, the Rabbins, and many of the earlier commentators, and regard the verse before us as containing a declaration that the slain of Meshech-Tubal would not receive the honour of resting in the nether world along with those fallen heroes whose weapons were buried with them in the grave, because they fell with honour.

(Note: C. a Lapide has already given the true meaning: "He compares them, therefore, not with the righteous, but with the heathen, who, although uncircumcised, had met with a glorious death, i.e., they will be more wretched than these; for the latter went down to the shades with glory, but they with ignominy, as if conquered and slain.")

כּלי מלחמה, instruments of war, weapons, as in Deuteronomy 1:41. The text leaves it uncertain who they were who had been buried with such honours. The Seventy have confounded מערלים with מעולם, and rendered ,נפלים τῶν πεπτωκότων ἀπ ̓αἰῶνος possibly thinking of the gibborim of Genesis 6:4. Dathe and Hitzig propose to alter the text to this; and even Hvernick imagines that the prophet may possibly have had such passages as Genesis 6:4 and Genesis 10:9. floating before his mind. But there is not sufficient ground to warrant an alteration of the text; and if Ezekiel had had Genesis 6:4 in his mind, he would no doubt have written הגבּורים. The clause ותּהי עונותם is regarded by the more recent commentators as a continuation of the preceding 'ויּתּנוּ וגו, which is a very natural conclusion, if we simply take notice of the construction. But if we consider the sense of the words, this combination can hardly be sustained. The words, "and so were their iniquities upon their bones" (or they came upon them), can well be understood as an explanation of the reason for their descending into Sheol with their weapons, and lying upon their swords. We must therefore regard ותּהי עונותם as a continuation of ישׁכּבוּ, so that their not resting with those who were buried with their weapons of war furnishes the proof that their guilt lay upon their bones. The words, therefore, have no other meaning than the phrase ישׂאוּ כלמּתם in Ezekiel 32:24 and Ezekiel 32:30. Sin comes upon the bones when the punishment consequent upon it falls upon the bones of the sinner. In the last clause we connect גבּורים with חתּית, terror of the heroes, i.e., terrible even to heroes on account of their savage and cruel nature. In Ezekiel 32:28 we cannot take אתּה as referring to Meshech-Tubal, as many of the commentators propose. A direct address to that people would be at variance with the whole plan of the ode. Moreover, the declaration contained in the verse would contradict what precedes. As Meshech-Tubal is already lying in Sheol among the slain, according to Ezekiel 32:26, the announcement cannot be made to it for the first time here, that it is to be dashed in pieces and laid with those who are slain with the sword. It is the Egyptian who is addressed, and he is told that this fate will also fall upon him. And through this announcement, occurring in the midst of the list of peoples that have already gone down to Sheol, the design of that list is once more called to mind.

Ezekiel 33:32 Parallel Commentaries

Treasury of Scripture Knowledge

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Mark 4:16,17 And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness...

Mark 6:20 For Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things...

John 5:35 He was a burning and a shining light: and you were willing for a season to rejoice in his light.

a pleasant voice [heb] a song of loves

Cross References
Mark 6:20
for Herod feared John, knowing that he was a righteous and holy man, and he kept him safe. When he heard him, he was greatly perplexed, and yet he heard him gladly.

Ezekiel 14:1
Then certain of the elders of Israel came to me and sat before me.

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